Opening the Door to Psalm 119, Part 18

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‘Ayin’

The most awful realization is that one can never be good enough for God. It is also the most wonderful. No accumulation of good deeds could ever outweigh the sins we’ve committed or earn us eternal life, but then again, it doesn’t need to.

“The gospel,” explains theologian Tim Keller, “is, you’re more sinful than you ever dared believe, but you’re more loved and accepted in Christ than you ever dared hope.”

So in ‘Ayin’—the sixteenth stanza of Psalm 119—as the psalmist opens with the apparent corollary: “I have done what is righteous and just; do not leave me to my oppressors”, we must be careful not to make a faulty assumption. The psalmist is not saying that he has an inherent goodness, which has put God in debt to him to make his life easy. Rather, the psalmist knows of an ancient pronouncement made by God regarding humanity—a presage that hinted of a distant future: In order for anyone to truly flourish in full and joyful relationship with God, a certain Someone must and would come to “crush the head” of evil. Only then would the proper relationship between God and people be restored, would rebellion and its consequences be vanquished, and would love overrule law. Not surprisingly, the psalmist builds the remainder of his stanza around the theme of the loving Master-servant relationship. Listen.

“I have done what is righteous and just; do not leave me to my oppressors. / Ensure your servant’s well-being; let not the arrogant oppress me. / My eyes fail, looking for your salvation, looking for your righteous promise. / Deal with your servant according to your love and teach me your decrees. / I am your servant; give me discernment that I may understand your statutes. / It is time for you to act, O LORD; your law is being broken. / Because I love your commands more than gold, more than pure gold, and because I consider all your precepts right, I hate every wrong path.”

We need to consider our reaction to the psalmist’s three-fold use of the term “servant”. Virtually every human based master-servant relationship to ever have occurred in history has been painfully flawed: masters have abused their power causing much suffering; servants have resented their masters’ power, secretly trying to undermine it. It has been a lose-lose situation.

But imagine a Master whose character is noble and perfectly good, who is loving and generous and just. Imagine a Master whose goal is to empower His servants to steward tremendous resources put into their care. Imagine a Master who shares with His servants the fruit of all His labours and who helps them find greater freedom within their servanthood than they could ever experience in their rebellion. Imagine a Master who became human to “ma(k)e himself nothing, taking the very nature of a servant…and who…humbled himself and became obedient to death—even death on a cross!” (Philippians 2:7,8). This is the Master-servant relationship the psalmist catches a glimpse of in his psalm.

The psalmist hints at this relationship because he–writer in the second millenium B.C.– occupies a place in history well before the arrival of Jesus, the Master-incarnated-as-servant. He is yet “looking for (the One who would be his) salvation.” But leaf forward through the pages of Scripture to the Gospel of John, and we hear Jesus speaking to His disciples on the night before His crucifixion.

“You call me Teacher and ‘Lord’, and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet” (John 13:13,14).

Jesus claims to be the Lord God, the eternal Master of humanity, calling loving hearts to be His servants, recipients of His love, to even become transformed individuals. And how must they demonstrate this new role? Like their Master, they must serve others with humility and love; they must demonstrate their new life to the Master who took the sting out of death by bearing the spiritual death penalty Himself in His crucifixion. They must fix their hope on the eternity their Master Jesus has prepared for them—an eternity of productive, fulfilling, beloved servanthood.

So while it is natural to call upon God to interrupt the oppression and injustice we suffer at times, it is important we recognize God’s greatest act of justice in the history of humankind—the death and resurrection of Jesus Christ. His death has made impotent the power of evil. His resurrection has given His followers new lives that will eventually be characterized perfectly by Christ’s own character.

Let’s join the psalmist in looking to God’s salvation, His righteous promise: Jesus, the author and perfector of our faith, whose perfect goodness is credited to our account as we entrust ourselves to Him.

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